THere was no solemn Feast under the Law with­out a Sacrifice annexed: to shew Israel, that, as Gods honour was the end, so Gods Grace and Benediction was the life of all their publick Festivals. Chazkuni. And whilest (as the learned Rabbins observe) private or personal Oblations were offered in si­lence; yet at the publick and solemn Feasts of Israel, the sons of Aaron ever sounded the silver Trumpets of the San­ctuary. Num. 10.10: Psal. 81.3. Thus though the Charities and Hospitalities of pri­vate Families, are not accompanied with these publick In­vocations: yet how decent it is to sound the Trumpets of Gods Sanctuary at the Festivall assembly of a whole Coun­trey, I need not ask you, who so laudably practise it? And [Page 2] seeing I that am one of the meanest of the sons of Aaron am called to this religious Office, it will ill become me on this good day, to sound in your ears the Alarmes of War; but rather, (as best answering the end and designe of this Christian Convocation,) The Triumphs of Peace, and cares­ses of Christian Charity. Which I cannot perform from a better hand nor in better words, then in this pregnant Ex­hortation of the Apostle, now read unto you. And above all things have fervent charity among your selves.

The Contexture of which words with the precedent and following verses is not easie to be discerned; yet upon di­ligent observation, we may finde this Chapter to be a com­pleat Platform or Scheme of the whole course of a Chri­stian, through which he must run in this life; even from his new birth, to the goal of his death and dissolution; for so it begins, and so it ends. The first steps he takes in this Race, are in the duties of Mortification, which is that Suf­fering in the flesh, mentioned in the fifth verse. Not meant of the Outward suffering in the Body by distresses or per­secutions; for these sufferings are towards the end of the Chapter, where he speaks of the Fiery Trial, &c. But the Suffering of the flesh is here the inward suffering, 1 Cor. 9.27. and bring­ing the body into subjection (as S. Paul speaks) by duties of mortification; the effect whereof is a negative holinesse or ceasing from sin, which he enlargeth to verse 7. It sufficeth that we have spent the time past of our life in wantonnesse, lusts, excesse of wine, revellings, banquetings, and abominable idolatries, &c.

Now although this ceasing from sin and negative holinesse may carry us along the former part of our journey, through the duties of mortification; yet after this progresse made, we must hasten towards the End, by a motion of another nature, Isa. 1.16. to wit, not only of Mortification, but of Vivification; not onely ceasing to do evil, but learning to do well, by en­creasing spiritual graces in us, in all their variety and ex­cellency; unto all which the Apostle speakes from ver. 7. to the end of the Chapter. Exhorting to the practise of ho­ly duties: For (saith he ver. 7.) now the end is at hand, ye are [Page 3] not in the beginning of your journey, and therefore you must not rest onely in Ceasing from sin; for the end is at hand, therefore you must do good and holy duties, of Sobriety and Piety, verse 7. Be sober and watch unto prayer; of Love ver. 8. Ahove all things have love or charity; of Hospitality verse 9. Be harborours one to another; of ministring mutual Consolation and Instruction verse 10. As every man hath received the gift, so let him minister, as good Stewards of the manifold grace of God; and verse 11. If any speak, let him speak as the Oracles of God—that God in all things may be glorified; of Constancy un­der persecutions, from verse 12. to the end of the Chapter, Think it not strange concerning the fiery tryal; verse 16. If any man suffer as a Christian let him not be ashamed; verse 17. Judgement must begin at the house of God, &c. And lastly of the ultimate resignation even of their soules in suffering for Gods cause, verse the last, Let them that suffer according to the will of God, commit their soules to him in well doing, as unto a faithful Creator.

And thus you have seen how this Chapter containes an ex­act platform of a Christians race; in which my Text points at one of those good duties, which the Apostle requires, of them that are not onely to cease from sin, but to work righteousness, and that not of the least account neither; for after duties of sobriety and piety it comes in with a But, [...], But above all things have fervent charity among your selves.

Which (if we may make Divisions in a Text of Love,) may be divided into Four Parts: 1. Here is the Duty it self en­joyned, and that is Love or Charity, Have Charity. 2. Here is the Importance of that Duty, [...], Above all things have charity. 3. Here is the Qualification or Complexion of that Duty, [...], translated, Fervent Charity. 4. Here is the Reciprocation of that Duty, [...], Among your selves. But above all things have fervent charity among your selves.

First the Duty it self enjoyned is Love or Charity, Have Charity: which is not in this place 1. That Cardinal Grace (as I may so call it) so highly extold by S. Paul 1 Cor. 13. which abideth in Heaven even after Tongues, and Prophesies, and Knowledge shall fail, and which is preferr'd before Hope, [Page 4] and Faith it self; which in that place, is a comprehensive name, including in it the perfection of all Graces and Duties both towards God, and towards our Neighbour, in which re­spect it is said Ro. 13.10. That Love is the fulfilling of the law. Neither Secondly, is this Love onely and meerly a Moral Love, arising from a complacency in a present good, found in Heathens and Unbelievers, and meer Natural Men, mentioned by our Saviour Matth. 5.46. If ye love them, that love you, what reward have you? do not even the Publicans the same? which is a Natural affection and not a Christian grace, a Hu­mane passion and not a Religious duty. Neither Thirdly is this Charity a bare Eleemosynary Charity, of Almes and Good deeds, which in a strict sense is usually called Charity, by attri­buting the inward affection of the minde to the outward action of the hand; mentioned 3 John 6.

But this Charity in my Text is a Divine grace and a Religi­ous duty, whereby we are to extend our bowels of love and Christian compassion one towards another, not under the narrow relations of Kindred, Friends, or Benefactors, but unto all in the common capacity of Religion, and that not upon any humane or natural designes, which love is meerly a mo­ral passion; but onely for Pious and Christian ends and consi­derations; which turns Nature into Grace, and a Humane Passion into a Christian Affection.

Which being thus described unto us from the Original, the Object, and the End, by treating briefly of each of them apart, you will know sufficient of the whole duty it self.

And First for the Original of Christian love; It is the grace of Gods holy Spirit: Indeed Love 1. As it is a passion of the Soul, ariseth meerly from Nature; which is an affecti­on placed originally in Man by the great Creator, whereby he takes complacency and content in the good things of the Creature which God hath made for him, without which all the blessings of this life were but in vain created, and were no more delicious to Man then to a Stock or Stone: That the pleasant acceptation therefore of all Gods good things might not be lost, did he indue Man with this natural affection of Love. But Love as it 2. is an inordinate passion ariseth not [Page 5] from Nature Qua talis, but as corrupted and depraved by Sin, whereby the soul is Praeter institutum naturae, carried be­yond the mediocrity of natural appetite towards the creature, and created blessings. While Man only loved the Creature, according to the Law of Nature, and God, according to the Law of God; then he loved it in a mean and in a moderate subordination, to the love of God; who was to be loved with all our Might, Heart, and Strength. But when as by sinne Mans heart forsook his God, then that earnest and zealous love Ad ultimum posse before bestowed upon the Almighty, was irregularly added to that mean and moderate Fountain of love of the Creature according to the Law of Nature; which great addition coming to the force of natural love, makes the soules of all corrupt unregenerate men run over their old banks towards the Creature, in a most inordinate measure and a most irregular manner, loving the Creature from two violent inforcements, one from Nature, the other from Lust.

Wherefore to endeavour to reform this violent passion, on­ly by Precepts of Morality, or Rules of Depraved Reason, or the like Philosophick aides, will prove as great a folly, as to set obstacles in the midst of a strong torrent to prevent Inun­dation: they may perhaps give a check for a time, and make lust suspend a while the actual exercise of her inordinacy; but in the mean while she gathers strength, and will, as soon as ever those violent restraints be remitted (which cannot be perpetual) overflow our soules with the greater flood of con­cupiscence, and carry our hearts without possibility of resist­ance down the stream from God towards the World. So that there is no means left to weaken this torrent, and to keep it within its due limits, but by dealing with the Fountain; the Heart must be changed and renewed, and the inclinations and desires of our soules must be altered, which thing is neither in the power of Nature, nor Reason, but only of the grace of Gods Spirit to effect, which is able to re-inkindle that religi­ous love in our hearts, with which Man at first loved both God and his Brother: which was the ground of S. Johns ex­hortation, 1 Ep. 4.7, 8. Let us love one another, for love is of God, and every one that loveth is born of God; God is love, ve [...]. 8. [Page 6] The original then of this religious love is Gods grace, which is the first part of the description.

Secondly, consider the Object of this love, which is said in the description to be extended, not onely to Kindred, Friends, or Benefactors, but unto All in the capacity and latitude of Religion. The generick Object of all love is one and the same, and that is a present good either real or appearing: the vilest wretch yet never loved evil Sub ratione mali, not as evil, but at least under the appearance of good: But the Specifick Ob­jects are vastly different, nay, to shew the wonderful power of Grace over Nature, their Objects are contrariant, and di­rectly opposite one to another, Matth. 5.43, 44. In old time it was, thou shalt love thy Neighbour, and hate thy Enemy; this is the voice of Nature, and of the Old Man in the old time; But I say unto you, verse 44. which is the voice of Grace and Christ, Love your enemies, blesse them that curse you, and do good to them that hate you. Hence is it that the Scripture makes no difference in Offices of love and mutual relief, be­tween Friend and Foe; but he that in one Precept is called our Enemy, in the recital of the same Precept in another place is called our Brother, and both to be loved and served alike, as appears Exod. 23.4. compared with Deut. 22.1. In one place it is, If thine enemies Ox or his Asse go astray, thou shalt surely bring it back: in the other, which is the recital of the same Law, it is, Thou shalt not see thy brothers Ox or his Asse go astray, but thou shalt in any case bring him back: So that, whe­ther he be Enemy, or Brother, it is all one in the eye of Reli­gion, and both to be alike beloved, assisted, and relieved.

Which although it be very severe to Nature, yet the Christian Law of love requireth it at our hands, never seeking to comply with, but to over-rule all our unregenerate affecti­ons; in so much that a new man at his first conversion is in nothing more an Ephraimite, like a young Heifer unaccusto­med and strugling under the Yoke of Grace, then in respect to those impulsions and checks which Gods Spirit imposeth up­on mans Affections: For indeed if you observe the Law of Grace and the Gospel; this contrariety is not found only in this one affection of Love; but all the rest of the passions, by [Page 7] the power and constraint of Grace, are not only diverted but inverted, & turned cleer backward in their motions to objects diametrically opposite to their former. Thus for our Hatred, We must hate Father and Mother, and Wife, and Children, and Brethren, & Sisters, and our own lives also, or we cannot be Christs Disciples, Luke 14.26. Next for our Joy, We must joy in per­secutions, reproaches, calamities, and be exceeding glad, Mat. 5.13. Nay, Leap for joy ( [...] is Christs word in S. Luke chap. 6.23.) when men hate you and reproach you; and so in all the rest. Which although it may seem to be a very sharp usage of Nature, yet is it not without sufficient reason and abundant compensation; in regard that by vertue of the divine Chimi­stry of Grace, Good, even spiritual good is brought out of natural evils; according to S. Pauls word of consolation, Rom. 8.28. We know that all things work together for good to them that love God. Even enemies, reproaches, and persecuti­ons. Which is a Paradox to Nature, because it is beyond her Ken or Comprehension: the Back cannot feel any good in cold and nakednesse, nor the Belly in hunger and emptinesse: and on the other side, they cannot apprehend there is any Evil in food and raiment; and as they judge, so they love and so they hate: But Grace comes and findes Wantonnesse in fulnesse of bread; and Pride in gorgeous apparel: and on the other side, it findes Humility in rags; Chastity, in hunger and abstinence; it findes Patience under afflictions; triumphs under persecu­tions; and thus they work together for the good of them that love God. And thus much of the Object.

Thirdly, consider the End of Christian charity, which is said in the Description to be, Not upon any humane or natural designe, but for pious and Christian ends and considerations. There are three Stages of all Mans actions, Himself, his Bro­ther, and his God. Now 1. to love meerly for a mans own good, 1 and upon self interest, is basely Carnal, nay 'tis Ethnick; Do not even, the Heathen, the Publicans the same? Nay, 'tis Bru­tish, for the Beasts love their Feeder for his food; but if he withholds his hand, and hunger begins to gripe those Sava­ges, Exasperatur mitigata torvit as, they flye in his face that nourished them, and make a prey of their Benefactor. And, [Page] 2 Secondly, to love our Brother meerly for our Brothers sake, at best is but moral, in which respect though Man even un­der depravation excels the bruit Beasts, whose love (if I may so call it) reacheth no further then the first sort, loving all things as they are agreeable or serviceable to their own sensi­tive appetites: whereas this moral love in Man, admits not of such mean mercenary reflections, and is bestowed upon no other considerations then the goodnesse, vertue, and merit of the person beloved, as a debt due to his worth & goodness, which is the love of Philosophers, and that which is called Amor Amicitiae or Benevolentiae; the love of Friendship and Good-will: yet is this love as far below the duty of the Text, and the affection of true Christians, as it is above the lust of Beasts and brutish Men. Thirdly therefore, there is another 3 sort of love which is neither for our own sakes, nor our Bro­thers, but for Gods sake, and that not only in obedience to Gods Commandment of love, which is the Evangelick Law, and the New Command; nor for the conservation of the peace of Gods Church, which is fortified by love; but also and principally, when it is bestowed in consideration of that spiri­tual relation which our Brethren by grace have to God, as in­struments of his praise, as Members, or as Ministers of his Church; as parts of the houshold of faith, &c. This is to love our Brother for Gods sake: Or in our Saviours phrase, when we love a Disciple in the name of a Disciple, Mat. 10.41, 42 and a Prophet in the name of a Prophet, and a righteous Man in the name of a righteous man. That is, when we love them under that re­lation in which they stand towards God and Religion, which ought to be so predominant in every good heart, that it should give Law and Rule to all inferior relations whatsoever, whether Natural or Moral; in so much that if ever their in­terests stand in opposition, these subordinate indeerments ought to be utterly superseded and neglected, which is the reason our Saviour saith, That unlesse we hate father and mother, &c. we cannot be his Disciples. There are but three sorts of inferior indeerments imaginable: Either the natural endearments of Blood; Moral of Friendship; or Politick endearments of neighbourhood, and commerce: and, as if the Holy Ghost [Page 9] had designed to shew at once, the supremacy of this spiritu­al endearment of God and Religion above them all, I finde all these Three expresly superseded in one verse for the In­terest of Religion and Honour of God, Exod. 32.27. When the people sinned in the matter of the Golden Calf, Moses from God required the sons of Levi to gird every Man his sword to his side, and Slay every man his Brother, every man his Companion, and every man his Neighbour. Every Man his Brother, there's the natural endeerment of Blood; every Man his Companion, there's the moral endeerment of Friend­ship; and every Man his Neighbour, there's the pol [...]tick en­deerment of Neighbourhood or Commerce, and all to be su­perseded for the interest of God and Religion. Neither yet is our profession (composed of such severe Precepts) to be cal­led either Cruel or Ʋnnatural: Because this Supreme and Divine Relation doth not cancel and destroy those that are in­feriour, but only suspends their vertue and influence, like the Star in the presence of the Sun, they are though they appear not; and so soon as ever this Ruling light of Religion is with­drawn, and the Interest of Gods glory is not concerned to the contrary, then have these lesser inducements their proper and allowable light and influence upon our affections: which is the reason why that Rigid passage in S. Luke, Cha. 14. v. 26 Cha. 10. v. 37. which seems to require an utter stifling of natural affection, in S. Matthew pleads only for a qualifying and subjecting it to Religion; and whilest Christ saith in the one Evangelist; that Unlesse we Hate Father and mother, &c. we cannot be his Disciples, he saith in the other Evangelist, He that loveth father and mother more then me is not worthy of me, pleading for no more but a due preference of Religion before Nature: Like holy Abra­hams love to his son, which, whether it was the love of Na­ture or Religion, he knew not so well, as he did, when God put that severe command upon him, of offering his dear son; and by that ready submission his heart yielded to the will of God, he knew assuredly he loved his childe, not so much with the fondnesse of nature, as with the true affection of Reli­gion, and in subordination to God and his Honour. And if God, at any time, in mercy denies us these costly trials, and [Page 10] will not shew us what is our love of our Children, Brethren, or Friends, by the losse of them, there is yet a lesse charge­able way to try the truth of our love, and that is by our anger. Doest thou conceive a Religious displeasure against thy Bro­ther, when thou seest him run into sin, and dishonour God, and break his Lawes, even then when all other considerations hold out as amiable as ever? then if thy Anger be religious, its a great signe such is thy Love also. But on the contrary, Art thou not more angry with him, for denying thee a reaso­nable courtesie at thy need, or for doing thee some conceived injury, or revealing some intrusted secret, or the like; then for being drunk, or profaning Gods Sabbath, or blaspheming Gods Name, or for violating Gods Ordinances? if so, its an evident signe that this Love is but Carnal, and not that hea­venly and divine affection which ownes no end or considera­tion above that supreme end and interest of God and Religion; which is the last Branch of the description of this Duty, to wit, the End of our Charity, not for our own sakes, nor for our Brothers, but for Gods sake.

So that (to reunite that description we have thus dismem­bred, that we may see the full nature of this duty in one Pro­spect) we learn from what hath been spoken; First, for the Original, That true Christian Love is a stream derived not from the lower springs of Nature, nor lowest of Lust, but from the upper springs of Gods grace. Secondly, For its Ob­ject, That this stream must not only water the pleasant Me­dows, and fruitful Valleys; but must also glide upon hard Rocks, and barren and unsavoury Bogs: For we must love our Enemies, and do good to them that hate us, and pray for them that despightfully use us. And Thirdly, for it its End: we learn first, That as this current of Divine Love of our Brother, must have no Back Stream, no Mercenary Reflecti­ons upon our own interest, for this is basely Carnal: And as, Secondly, it must not pour it self solely and finally into our Brothers bosome for his own sake; for this is a Cistern of our own hewing, and will hold no water when God accounts with us, it being at best but moral. So Thirdly we learn, That as Water In tantum ascendit, in quantum prius descendit, [Page] it riseth exactly as high in the Conduit as it fell from the Fountain; even so true Christian love, as it is a stream deri­ved from Gods grace, so it must end in Gods glory and for Gods sake: which is the full nature of Christian Love, the Duty it self enjoyned in this Text; Above all things have charity.

But Secondly it is not more lovely and heavenly in its Na­ture, then considerable in its Importance, for so saith the Text, Above all things have charity: Whether we consider it in its Precedence or Preheminence, both evidently intimated from the difference between the Latine and English in the transla­tion of the Original: [...] Ante omnia saith the Latine, Before all things have charity,; There's the Precedent of the Duty: [...], Above all things saith the English, there's the Preheminence, both speak the importance of it.

First, [...], Before all things have charity. The love of our Brethren is a precedent and preparatory Grace, that puts the Heart into a fit temper to receive all other graces and in­stilments of Gods Spirit, and also to perform all other Duties and offices of Religion. Tria sunt omnia, these All things here of a Christians duty, are either such as relate to our selves, or such as relate to our God, or such as relate to our Neighbour; (there cannot be named a Fourth) comprehended under the three titles of Sobriety, Piety, and Charity. Titus 2.12. The Apostle ex­horts to the practice of the two first Duties in the 7. verse; Be sober, watch unto prayer; but by a religious [...], as if he had forgot himself, he seems to correct his mistake with a But as in the Original, [...]. But before sobriety and Piety, that is, Before all things have charity.

First, Before Sobriety. We cannot perform our duties to our own selves as we ought, nor acquire nor preserve that Christian calme temperature and due consistence of our own spirits, before we first allay the stormes of variance, discord, and injustice towards our Brethren. Patience, and Temperance, and Meeknesse, and Humility, and Contentation, and the like, are all Domestick graces, that constantly keep house in orde­ring the private and particular affairs of our soules: Justice and Charity are publick graces that walk abroad in ordering our affections, and conversations towards our Brethren: and [Page] truly if we practice instead of Justice and Charity, Oppressi­on, Malice, and Revenge towards our Brethren; our soules can enjoy no more inward and domestick peace in respect to the other graces of Sobriety under such publick oppressions and revenges, then a private family can expect in the midst of a Civil War; the publick blood, and violence, and ra­pine upon the innocent in City and Countrey, take away all the quiet and security from a mans own house: and it is no otherwise with a mans soul in respect to his Brother, if he once raiseth the stormes of wrath in his heart, he must expect Fluctuations and Fomings upon the waters; and therefore [...] do as Christ did. First, rebuke the windes, and then the Sea will soon be calm. First allay thy tempestuous spirit towards thy Brother by the duty of Love and Charity, and then thou maist expect all the tranquil graces of sobriety in thy own soul: Patience, Meeknesse, Temperance, Conten­tation, and Humility, are gentle graces that grow only under the Wind and Sun, the tempests and blusterings between Bre­thren soon wither them. How did Ahabs choler against Na­both turn his own stomach? 1 Kings 21.4. He could not eat bread, saith the Text, he was sick because he was angry, and he lost his love and his health together: And truly as was this natural effect of wrath in him, such is the spiritual effect of it in every Man; it turns the uncharitable Mans soul into a distemper, and as to those private and personal graces of sobriety, his constitution is thereby clearly altered, being truly (as we may say) soul­sick, verifying the Wise mans Proverb in a spiritual sence, Prov. 14.30. That envie is the rottennesse of the bones; so was it with Ahab naturally, so is it with every malicious Man spiritually; it rots his soul, and corrupts and poysons all his domestick graces of sobriety: that whilest he endeavours to work vengeance on his Brother, by the violence of his own impetuous spirit, he disquiets and distempers, and therefore destroyes his own soul. As the Philosopher said of Charybdis, that it was Ipsius maris naufragium, & quis ibi salvus ubi ipsum mare perit, a Gulf, where the waters moved with such vio­lence, that it seemed to be a shipwrack of the Sea it self; and what ship can be safe there, where the Sea it self is drownd? [Page] and truly such is the violence of the malicious spirit; it is Ip­sius animae naufragium, a torrent so violent, that it is a ship­wrack to it self, shattering and destroying him that would destroy his Brother: if therefore thou wouldest have thy own soul prosper in the personal graces of sobriety, let thy spirit glide gently in all Offices of Love and Charity towards thy Brother. This is the first, [...], Before all things, that is, Before all duties of Sobriety have Charity.

Secondly, [...], Before all things, that is, Before all duties of Piety, watch unto prayer, verse 7. But before all things have charity. I need name no other place of Scripture for proof, but that very expresse doctrine of our Saviour in his Sermon upon the Mount, Matth. 5.24. If thou bring thy gift to the altar, and there remember thy Brother hath ought a­gainst thee, leave there thy gift before the Altar, and go thy way, First, be reconciled to thy Brother, and then come and offer thy gift: Forbear to tread in Gods Sanctuary, and to ap­proach his Altars, until thou comest with feet shod with peace; all sacrifices without this grace are like Cains that slew his Brother, a stink in Gods nostrils.

Its a proper trophy to bring Goliahs sword into Gods house, 1 Sam. 21.9. The spoyles of Gods and his Churches incorrigible enemies, are matter of triumph and praise to God in the great Congregation: But to hang our Brothers sword over Gods Altar, and to bring evil dispositions of ma­lice and revenge against our Brother, when we come to crave mercy for our selves, what an unwarrantable presumption is this? and how expresly and sadly do we sue for our own condemnation, whilest we pray, that God would forgive us our trespasses, as we forgive them that trespasse against us? First therefore be reconciled, then come and offer thy gift: And in the Apostles order, Heb. 12.14. Follow peace, and then holinesse; first, Peace with thy neighbour, then Holiness to thy God. Malice is such a Sowre Leaven that it sowres the whole lump of Religious Duties; purge out first there­fore that Old Leaven, and then thy Hearing, and Reading, thy Meditations, and thy Prayers, and all will be according to the preparation of the Sanctuary: Which is the reason [Page] S. Peter, 1 Pet. 3.7. exhorts Husband and Wife, to that de­gree of mutual love, correspondence, and cohabitation, That their prayers be not hindred. And if I should say that even Martyrdom it self were but a vainglorious blaze, and a fruit­lesse fool-hardinesse without Love, I should say no more then S. Paul hath said before me, 1 Cor. 13.3. If I give my body to be burned and have not charity, it profiteth me nothing.

God spake the same thing in Analogy to holy David, 1 Chron. 22.8, 9, 10. when he told him that he should not build Gods house, because he had shed much blood, and made great warres; but his son shall be a Man of peace, his name shall be Solomon (peaceable) and he must build Gods house; If God would not esteem his material Temple well built by hands dipt in blood, can we imagine he will accept of the spiritual and most sacred Duties of Religion and Divine Worship performed with a heart stained with malice and revenge? He that is acceptably conversant in these holy things, must be a Solomon, a Man of peace and love towards his Brethren: therefore again, first, be reconciled before thou buildest Gods house, Watch unto prayer, but before this, and before all things have Charity. Thus you have seen how Charity goes before both duties of Sobriety towards our selves, and duties of Piety towards God, which is the first part of the importance of the duty, to wit, the Precedency of it, gathered from the Latine translation of the Original [...], Before all things have charity.

Secondly, come we to the other part of its Importance, to wit, its preheminence, drawn from the English Text [...] Above all things have Charity, or, if you think this Good greek but ill translated in this sence, take the same doctrine in indubitable words from St. Paul Col. 3.14. [...] Above all things put on Charity; when it cannot be denied but the Apostle doth preach up the preheminence of this duty above all that went before.

Psal. 133.And truly when I consider that holy David hath spent a whole Psalm, 1 Cor. 13. and St. Paul a whole Chapter, upon no other subject then the excellency of this duty of Charity, I cannot thinke my selfe able to perform the same work in any Compe­tent [Page 15] measure in a small part of a Sermon; yet since it is fallen in our way, according to my time and talent, I shall shew you the preheminence of this duty above all others in these Foure particulars. In the perfection of its acts; In the sweet­ness of its nature; In the Ʋniversality of its Influence, and lastly, in the Duration of its Being.

First, it is above all in the perfection of its acts. 1 Cor. 13.13. Now abideth Faith, Hope and Charity, these three; but the great­est of these is Charity; The advancement of this grace will prove a very easie worke if we can set it above Faith it selfe; and since the holy Ghost hath said it, we must make it good, and that in two particulars. First, Charity is greater then Faith, in respect to the Efficacy of their acts, For Charity gives life, at least it gives activity to Faith, and therefore is greater; read this assertion at large verified by St. Iames Chap. 2. from the 14. to the 23. Faith without works is dead; if a brother be naked or want Food, and ye say be be warmed and filled but give him nothing, what doth this pro­fit? Faith is dead if it be alone; for the Devils beleeve and tremble, and v. 22. he saith that Abrahams faith wrought by works, and by works faith is perfect: And St. Paul makes up St. Iames's argument by the specification of those works which actuate faith. Faith worketh by Love Gal. 5.6. It is love then which actuates, yea, which in St. Iames his phrase, perfects faith; thus Charity is greater then Faith: first, in the efficacy of their acts, it actuates, it perfects faith. Se­condly, it is greater then faith in the Absoluteness of its acts, Faith qua talis in its own nature implyeth imperfection, not only in matter of degrees (for so Charity also is imperfect in this life;) but even in its own kinde; the most perfect act of Faith, if it be but Faith, hath this imperfection in it, to wit, the Absence of the object. For saith the Apostle, It is of things not seen; whereas charity is the grace of union, Heb. 11.1. and it is the caressing of the heart in the actual Fruition of the object, and therefore is perfect in its own kinde; For which reason it abideth and Faileth not with Faith hope and other imperfect graces, which by reason of their imperfecti­ons, are unfit for Heaven without a charge; as also are all [Page] those that imply misery in others, such as pitty and compassi­on, &c. which in the very natures of their acts, forespeak them­selves unfit for that state where there is Fulness of joy for ever more; whereas this grace of Charity abideth the same in Heaven as on Earth in its kinde, (though in degrees it is more perfect) and for no other reason, but because the acts and operations of Charity, even as they are performed here on Earth, do not imply any Essential inherent imperfections, which as you see, are to be found in all other graces: There­fore Charity is Above all others, First in the Perfection of its Acts.

Secondly, In the sweetness of its Nature, There is no duty of Religion that comes so neer to the delight of nature, as the duty of Brotherly love; as man is naturally a sociable creature, so consequently must he be as naturally a loving and affectionate creature, Love being the congregating and uni­ting passion of the soule, whereby the object is drawn close to the affection: so that Love simply in its own nature is the most consonant to our natural inclination, even above all other duties of Religion whatsoever, which the Psalmist plainly intimates when he cryes out Psal. 133.1. Behold how pleasant a thing it is for brethren to dwell together in unity: Faith, repentance, self-denial, taking up the Cross, and all duties of mortification, instead of pleasure hold, in their very acts rather a displeasure and contrariety to nature; but how pleasant is unity among Brethren? wherefore above all other. Secondly in the sweetness of its nature.

Thirdly in the Ʋniversality of its influence, Charity trans­fuseth an universal vertue through the whole body of Gods worship and service in all the duties of the same, if they are performed as they ought to be: whereas other duties are particularly stated within their own limits. Meditation is a distinct duty from hearing of the word preached; and Hear­ing is a distinct duty from prayer; and Receiving the Sacra­ments distinct from both; but the duties of Love and Charity must have an universal influence in all. Charity being among the Graces much as Iustice among the vertues: 1 Cor. 16.14. The Apostle particularly exhorts the Corinthians to [Page] Watchfulness, to magnanimity, to Constancy, in their parti­cular and distinct natures: but v. 14. he enjoyns Charity as an Ʋniversal requisite to the performance of these and all other particular duties whatsoever: Watch ye, Stand fast in the Faith, quit you like men, be strong, here are the particu­lar duties; and in the next verse Let all things be done with Charity: like as it was under the law, an abundance of sacrifices there were of proper and distinct kindes, some of Sheep, some of Bullocks, some of Lambs; some for peace, some for praise,, some for sin; But all were kindled by the same holy fire, that was kept alwayes alive upon the holy Altar, for these several services; And even thus is it with the grace of Charity, it is that holy Fire which is ever kept alive in the Altar of the good mans heart, whereby he enkindles all his evangelical sacrifices which he offereth unto God; and therefore he that cometh with his gift to the altar, be­fore he be reconciled to his Brother, in effect expects to offer a burnt offering without Fire; let him leave his gift; First Fetch this Fire, then let him kindle his Sacrifice, and perform the whole state and series of the duties of Religion, quickned with this common Catholick grace: which is to the other inferior duties of Gods worship, as the Sun is to the lesser Stars, though they have a native beauty and light of their own, yet do they all borrow the chiefest part of their lustre from this great ruling light of Charity. I need no better evidence of the universal influence of this grace, then the re­semblance the holy Psalmist gives us Psal. 133.2. where he tells, us that the love of Brethren is that precious ointment of Aaron, which was poured upon his head, and ran down to his beard, and descended even to the skirts of his garments, and so gave a pleasant tincture to every part of Aaron from head to foot: this diffusive ointment, saith he, is the love and unity of Brethren, which gives a tincture to all the parts of Aaron, to the whole body of Gods worship and service in all the duties of the same; not only to the participation of the great my­steries of our salvation in the Sacraments, which is the Head of Aaron; but also to every quotidian meditation upon God, to every frequent admonition of our Brother, the skirts of Aaron, even all must smell of this precious ointment of chari­ty; [Page 18] wherefore it is above all others thirdly in the universality of its Influence.

Fourthly, In the Duration of its being, 1 Cor. 13.8. Cha­rity never faileth, but whether there be prophesies, they shal fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away: All other both Gifts and Graces must suffer a kinde of dissolution before we can enter heaven; but charity never dies, continuing as immortal as the soul that bears it: Indeed we may say of the duration of all other graces, as S. Paul spake of Mans Mortality, 1 Cor. 15.51. They shall not all die, but they shall be changed: Faith shall be chan­ged into vision, and Hope into fruition, Patience into triumph, Penitence into praise, &c. But Charity shall not so much as undergo this change; for it shall be the same in its kinde, though greater in its degree, in Heaven as it was on the Earth; so that it is a grace that receives Enochs Translation, without S. Pauls Mutation, passing into Heaven with us, and that without a change; no other graces do the like, and therefore above all others lastly in the Duration of its being.

You have seen the Precedence and also the Preheminence of charity, and in both the Importance, which is the second part of the Text from these words [...], Before or above all things have charity.

Come we now to the Third part, to wit, from the Impor­tance to the Complexion or Temperature of the duty, in these words [...] translated fervent charity. It is not every flash of friendship, nor formal fit of courtship that is the charity; extold by the Apostle, but it is [...] fervent charity; which if we will take the advantages of the original without restraining our selves to the translation, we shall finde it as fit a word for our purpose, as can be found in the whole trea­sury of the Greek tongue: For it is one word, which, in the force of the several constructions it usually bears, gives us all the most requisite Dimensions or Admeasurements of Chri­stian charity, to wit, both the Extension, Intention, and pro­tension, [...] being used frequently in all three sences, as you shall see in the pursuit of each particular. 1. It intimates that Christian charity must be an extended charity towards [Page] all for the Bredth of it. 2. That it must be an Intended or intense, or fervent charity proceeding from the sincerity of the heart, for the depth of it. 3. That it must be also a protended (i. e.) a lasting, a continued charity, not discou­raged by any personal disobligements whatsoever, for the Length of it: as if Providence had fitted it only for this place, as if it were an Adjective made on purpose for this substantive.

First, if our charity must be [...], then it must be an extended and an enlarged charity even unto all, which we must needs confesse is the native and most literal construction of the word, which is originally compounded of [...] and [...], signifying literally to Extend or enlarge in breadth, or to stretch forth to a great distance; in this sence is it used by S. Luke Acts 26.1. Then Paul [...] stretched forth the hand, and answered for himself: so is it likewise used by S. Matth. 14.31. suddenly Christ [...] stretching forth his hand, &c. saved Peter from sinking: An­swerably therefore if true charity is [...], it must be a stretched forth and an enlarged charity. True Christian cha­rity therefore enjoyned in this Apostolick precept is not a limi­ted nor inclosed affection, impaled onely within the bounds of narrow relations either natural or contracted, as of Countrey, Friends, Benefactors, Kindred, or the like; but it is a Cam­paigne and a Common Grace, knowing no other bounds or limits but the universal relation in which all men stand towards God, who is the common cause in whom all concenter and agree: and this is [...] extended charity, practised to the full by our Saviour Christ, who set us copies as well as imposed pre­cepts, and taught us by his Example as well as by his Do­ctrine; in whose life I know not any generation of people whom he excluded from the charity of his miracles: The Centurion, a Roman; the Woman at the Well-head, a Sama­ritan; the Woman, that interceded for her Daughter, a Dog a Syrophenician; the churlish Gadarene; the scandalous Pub­lican; the Lepers; the Demonaick; the Deaf; the Dumb; the Blinde; the Lame; the Sick; and the Dead: all nati­ons, sexes, conditions, and ages of Men, did partake of the benefit of his extended love, giving in these outward Eviden­ces, [Page] Symbols of the love of Christ spiritually to mankinde in the salvation of their souls; Tit. 2.11. The love of God hath appeared unto all men: and Chap. 3. verse 4. The love of Christ towards Man appeared: he was (as Themistius saith a good King should be) neither [...], nor [...], but [...]; not a friend onely to the house of David, nor yet to the house of Abraham, not to the Jewes his Brethren after the flesh, these are too narrow relations for such a bound­lesse charity; but his Love towards Man appeared, which is a specifick denomination applicable to Turks, to Negroes, to Indians, to all that own the title of Reasonable Creatures; even to all the Genealogies of our Ancestors from Adam to this Age, Rev. 1.4. that now lie buried in the land of forgetfulnesse, for Christ is the [...], the God that was; to all that now breathe upon the face of Gods earth; for Christ is the [...], the God that is; and to all that ever shall be to the last disso­lution, for he is the [...], the God that is to come.

But Secondly, his precept of Love is as large as his practise. Its true, the tenor of the Law in S. Luke 10.27. is, Thou shalt love thy neighbour as thy self, as if Strangers and Enemies were excluded from the Obligation of this Precept: but S. Paul, the best Interpreter of Christs Doctrine, rehearsing the same Law, Rom. 13.8. saith, [...], He that loveth another hath fulfilled the Law: it is not [...] but [...], not our Friend, our Companion, or Fa­miliar, but he that loveth another man, any Man. It is not private interest, party, nor faction, that can impound Chri­stian charity within any particular state or condition of Men, but it loves all in the capacity of God and Religion, swal­lowing up into its immensity all the lesser and limited chanels, of love, arising from the narrow endeerments of nature or conversation, such as are Kindred, Friends, or Benefactors, &c.

But Thirdly, if you would see both Doctrine, and Practice in one instance, you may finde them in Matth. 12. where when it was told Christ that his Mother and Brethen after the flesh stood without to speak with him, he answered vers 48. Who is my mother, and who are my brethren? alas you speak [Page] after the manner of Men, and make an enclosure of that affe­ction within the limits of Nature, which I intend should be a Campaigne and a Common Field even for the benefit of the whole world, through the universality of grace; and there­fore [...], saith the Text, yes and [...] also, he stretched forth both his Hand and his Heart towards his Dis­ciples (saith S. Matthew,) towards the whole multitude, saith S. Mark,) and said even of this multitude, Behold my mother and brethren: why and how so? Whosoever doth the will of my Father, the same is my Brother, Sister, and Mother; there is little question but in that croud there were some of very diffe­rent and remote conditions, and perhaps of different cli­mates; seldom a croud in Christs time, but was such, by reason of the mixture of other nations with the Jewes, under the Regency of the Romans: yet whether they were Barba­rian or Scythian, Bond, or Free, Jew or Gentile, Christ is all to, and in all: Col. 3.11. That spiritual relation in which they stand to his heavenly Father, by an upright life and due obedi­ence to his will, adopts Christians of the most remote condi­tions to be his Mother and Brethren. There being very little question but Christs [...] in this place is of the same latitude as S. Pauls [...]. Wherefore if we will either obey the com­mand of Christ; or imitate the practice of Christ, our cha­rity must be universal and extended according to his who hath required us to love one another, even as he hath loved us. We read of somewhat a strange argument which the A­postle useth to the Hebr. 13.2. to perswade them to a com­mon hospitality of strangers; For thereby (he saith) some have entertained Angels unawares: If we consider our neigh­bour in that condition he stands towards God, even so all Men are strangers unto us; and unlesse we had the perusal of the Book of Life, we know not who will make a vessel of Ho­nour, or who of Dishonour. Let me therefore exhort you in the Apostles phrase to entertain into your affections all those that are so much strangers to you, lest you chance to shut out of your charity one of Gods Angels, one that hath the secret signature of election upon him; and then Christ come at last to you, and say as to those unkinde and uncharitable [Page] wretches in the Gospel, Matth. 25.45. In as much as ye did it not to one of the least of these, ye did it not to me. Therefore let your charity be in the first place, an extended charity.

Secondly, if it be [...], it must be a deep, intense, and fervent charity, such as proceeds from the very bottom of the Heart, and the integrity of our Souls; (which being the main part of the duty, and withal the expresse language of the Text, it will be necessary that we insist longer upon this construction, then upon either of the other two.) I confesse I finde this word not often used in this sence elsewhere in holy Writ: But [...], which is an Adverb of the same Verb is frequent in Greek Authors, signifying Impensè, vehementer & totis viribus; to do a thing Earnestly, Vehemently, and with utmost Industry, which is in effect the same with Fervently in the Text; expressing that true zeal and sincerity of affection which one Man ought to have to another. True Christian charity is neither a cold neighbourhood, nor a formal courtship, nor a vainglorious beneficence; but it is the intire and zealous affection of the very soul. Expressed by S. Paul, Rom. 12.10. in a phrase beyond the reach of our English tongue, [...], where he requires that one Man should love another with the same [...], with the same natural ten­dernesse, as a Mother loves the childe of her own bowels, which in our translation we call a kinde affection, Be kindly affe­ctioned one towards another with brotherly love: which though it fall far short of the Original, yet speaks enough to tell us that the Heart is the principal Requisite in charity; and that that Philosophers compassion was no better then Stoical hy­pocrisie, who whilest he allowed his friend to contribute sad lookes and language to the distressed and miserable, restrains him with a [...], Epicter. Be sure take heed lest thou suffer any inward compassion for him; turning this most tender affection of the heart, into a formal counter­feit compliance of the outward behaviour, clear contrary to the nature of Christianity, which is of such a pure and spi­ritual extraction, that although we read of rewards upon the performance of no duties more, then for works of Charity, such as relieving the oppressed, feeding the hungry, clothing the [Page 23] naked, bewailing and comforting the miserable, and other the external acts of charity; yet is neither this, nor any other duties of Religion accepted or rewarded by God for their own sakes, but only according to the inward affection of the soul from whence they proceed.

Indeed a man might think, that if there were any outward acts of obedience accepted for themselves, they should be the outward offices of Charity towards our Brethren, and the plausible reason might be; Because how ever they may proceed from a wrong Ayme, yet they do unfallibly hit the right marke, and fulfil the immediate, and indeed, the prin­cipal end of those acts, and that is, the relief of our needy Brother: For doubtless the Bread and Wine and Sheep &c. would have yielded David and his men as wholsome refresh­ment had they come from the hand of Churlish Nabal, 1 Sam. 25.18. as they did coming as the present of a chearful and generous Abigail. So that operative Charity consisting in that order it beares to our Brothers good; if our needy brother be benefited by the outward act, it is accidental as to the End of Charity, whether that act proceed from an inward princi­ple of Grace, Nature, or Lust; wherefore, I say, if any out­ward acts of obedience were of themselves acceptable, one might think they should be those of Charity towards our Brother: For as for those of piety and worship towards God; such as Watching, Fasting, Praying, Hearing, Communica­ting: and the like external acts of Religion, the intire order that these hold in the state of our obedience is only to spiritu­al ends and purposes; and therefore although we are requi­red to worship and glorifie God in our Bodies and in our Spi­rits which are Gods. 1 Cor. 6.20. Yet God himself being a most pure spirit, unto which all these outward acts of piety and worship tend, and in whom they fully End; it is there­fore very improper to the nature of them, that they should be accepted in and for themselves, but only as they derive a de­vout influence from, and have an original dependance upon the sincerity and zeal of the Inner man, and the spirit from whence they proceed. For doubtless that argument of our Saviour drawen from the nature of that God we serve Joh. 4. [Page] 24. is unanswerable when he saith, That God is a Spirit, and therefore must be worshipped in Spirit and in Truth. Wherefore, to return to our purpose, although Relief and Brotherly sup­ply is the whole End of operative Charity consisting in the outward offices of Love, which is sufficiently satisfied if those offices are performed, yet if we take the duty of Christian charity in the whole state of the duty, and not by parcel-meals, we shall finde that operative charity is not the half part of that required in this precept of Love; for this, as all duties of the Second Table, hath a double respiciency in it, the im­mediate respect is towards our Neighbour, the ultimate re­spect is towards God: which is a consideration that makes the duties of love to become offices of piety to God as well as of charity to our Brother.

Now looking upon this duty in its immediate respect to our Neighbour, I confesse if Gods Law were to be considered no otherwise then the Statute Lawes of the Land, which for the substance of the precepts forbid the very same par­ticulars as are expressed in the Second Table, as Rebellion, Murder, Theft, Adultery, False witnesse, &c. and enjoynes also the same duties of Justice and Charity to our Brethren: Now, I say, if Gods Law reached no further then Mans, ope­rative charity would fulfil the whole duty, Mans Law look­ing no farther then to the restraining or enjoyning the out­ward act.

But seeing Gods Law ought to be considered, as the first Law written in our hearts, and the Law of Nature as well as of God; in this consideration the inward principle of those of­fices of love from whom they proceed, must be considered as well as the external acts themselves; for as much as God at the first did so absolutely and to all purposes instruct and furnish our natures, that look whatever outward duty he required at our hands, he placed an answerable principle in our hearts to incline and carry us through the performance of that work re­quired of us; as conceiving it to be too severe a usage of man, above all other works of the creation besides, to require him to do that duty, unto which God had not first imprinted a propension in his nature, as to command him the outward of­fices [Page] of Society and Hospitality without giving him the inward principle of love; or the duties of succouring the distressed, or relieving the needy, without the inward principle of pitty and commiseration, and so in all the rest.

And truly, though I deny not, but many a good almes hath been given for vainglory, to be seen of Men; many through the importunity of our needy Brother; and many through custome; yet these are not natural, but equivocal productions of charity; much like the generations of Frogs and Flies, and other Insects, which are often ingendred of putrefaction, and not from their own kindes, which we call Imperfect Generations in Philosophy: Even such unkindly pro­ductions are such sorts of good works in the Law of Charity, that come besides the common order of Nature: God there­fore originally not only enjoyning the Act, but administring the proper and univocal principle of that act in the spirit of Man: By the Law of Nature rectified, we are required to take both into consideration; and not onely to be hospitable to our Brethren, but also to love them; not onely to help the miserable, but also to pity and compassionate them; so that the inward fervency of the spirit in works of charity is necessa­ry in the first place Nec [...]ssitate principii, as Natures proper 1 principle for such acts.

But Secondly, if we look upon charity as reflecting upon God, we shall finde yet more cause why this fervency of the heart is requisite in this duty. Because in this capacity it is a duty of piety, as all other duties of Religion and worship are, which have their outward acts (as I have said) purely in order to inward and spiritual purposes, and grateful onely as they proceed from sincere and spiritual principles. Now that cha­rity bears such a reflection upon God, and therefore becomes as it were a duty of the First Table, is intimated by the Wise­man Prov. 14.31. where it is said, That he that oppresseth the poor reproacheth his Maker; not only by his act of disobedi­ence against the positive Law of God, who by adding to this duty his divine sanction, made that moral which was at first natural, whereby you see the Heart is likewise necessary in this duty. Secondly, Necessi [...]ate praecepti; but also reproach­eth 2 [Page] his Maker, in respect to that order and relation in which they stand towards God, having a supreme interest in all men, but especially in the poor and needy, and of these chiefly in them, who together with their outward indigencies are poor in spirit also; of whom Christ saith, Matth. 25.40. In as much as ye have done it unto the least of these my brethren, ye have done it unto me. Now if offices of love and charity to our Brethren be performed to God, and to Christ himself; we knowing whom we serve, know likewise our charity must be affectio­nate and fervent as well as operative, and that as you see 3 Thirdly Necessitate medii, as a proper means of service answe­rable to that God we serve.

Ʋse 1 Away then 1. With Negative Friendships, and Cold Neigh­bourhoods, 1 the universal practice of this uncharitable Age, wherein Men think they discharge their duties sufficiently in this Law of Love, if they do no wrong, and offer no violence, and are not professed Enemies: alas, this is too cold a dispo­sition for this hot climate of Love; true charity is a grace that puts the heart of a Christian into a fermentation, and a fer­vent working of the bowels upon our Brethren: for Love leavens the soul, as well as Malice, and there is a heat in both, only the one is by a fire from Hell, and the other from Hea­ven: But this cold indifferency hangs between these two fires, like the middle Region between Heaven and Earth, in a perpetual frost, having neither celestial grace enough to in­kindle the kindly warmth of love; nor infernal malice, nor mischief enough, or at least not courage, or opportunity, or provocation enough, to blow up the fiery combustions of wrath and revenges. And yet with shame we may speak it if we look into City and Countrey, we shall finde this degree of charity to be all that is practised in obedience to the whole precept of love; Nothing but a bare Non-enmity, and a Nega­tive friendship, not fighting, not revenging, not provoking, not injuring, and this is all: which is a disposition that gives to Man but one remove from Wolves, and Beares, for we can­not love one minute or scruple lesse then this degree, but we must degenerate into plain Savages, and exercise profest acts of cruelty and hostility one against another. And yet we [Page 27] think, if we can speak in the Pharisees dialect, Not an Extortio­ner, not a Murderer, not an Enemy, we shall be justified in this law of love, and that we are friends sufficient to our Brethren.

Which is the more to be lamented, because it seems to be not onely a defect in our practice, but also an error of our judge­ments, as appears by our behaviour in most solemn and sacred severities, to wit, in those great administrations of Religion which call for an exact view and examination of every Mans soul, such as are the holy Sacraments: Wherein Men do im­ploy all their spiritual labour to approve their Faith to be lively and efficacious, and their repentance to be truly con­trite and humble; their mortifications to be truly mental in subduing their lusts, and not only in disfiguring their faces, and using corporal severities. But in this spiritual surveigh, when they consider themselves in this duty of charity; per­haps if they are at open defiance and professed variance with any Man, they will think it fit to skin over this festering sore with a false formal reconciliation; but if you examine their charity as to the rest of their Brethren, they'l say, They bear them no ill will, they never did them any injuries or wrongs either in person, goods, or good names, they never med­led nor made with them, and they are enemies to no Man living; and this is the cold negative account they give of their duty towards their Brother, whom God commands them to love with as fervent an affection as they love themselves: whereas if they should be thus negative in the accounts of their other graces, instead of coming with their wedding garments to Gods Table, they would come stark naked. If thy Faith should be onely a belief, that thou shouldest be saved, not by Baal, not by the Idols of the Heathen, not by the Turks Ma­homet, not by the Jewes Talmud, not by the Papists Legends and Traditions: And thy Repentance should be only a tempo­rary forbearance of the acts of sin, a not being drunk, or not swearing, or not stealing, or the like. But whilest thou art sufficiently convinced in thy judgement, that thy faith should be positive and lively, and a firm belief that Jesus Christ is thy Saviour, relying with a bold and lively affiance of thy heart, upon his promises for life and salvation: and also that thy re­pentance [Page] should be truly humble and contrite, both a compun­ction and sorrow of soul for sins past, and a pious purpose of the heart never to commit the like sins again: yet in this fer­vent duty of charity, if thou canst say I have done no Man wrong, and bear them no ill will, and am an enemy to no man living, thou thinkest in thy own judgement that thou hast said enough: we may call this indeed a putting off of malice and professed enmity: But it is not, as the Apostle requires Col. 3.14. A putting on of charity; but it is a miserable and a forlorn denudation of the soul, and a stripping it stark naked: whereas charity, if it be well put on, is a Garment that keeps him warm that wears it; that heart shall never feel the chil­nesse of negative friendships, that is truly furnished with the grace of fervent charity.

2 Secondly, away with the false and deceitful charity of the Tongue, practised in Court and Countrey, by all who are more liberal of good words, then either of good wishes or good deeds, who when their brethrens necessities require either their purse, counsel, favour, or interest to help them out of their present distresse; presently (in the Apostles phrase) they fall to tuning their tinkling Cymbals, 1. Cor. 13.1. and give them a liberal acknowledgement of all former favours, and how joyful they should be to make a grateful return of so much kindnesse, and professe their readinesse to do them any service that lies with­in the compasse of their powers; with much more of this French charity. But when it comes to the point of assistance, they begin to bewail their unhappinesse that they are not able to serve them in this one request, either their money is out of the way, or their favour is eclipsed and interest abated, or twenty pretended occasions of importance draw them another way: and thus they stretch out the expectation of their nee­dy brethren, with nothing but the winde of fair words, and leave them as helplesse as they found them: Nay, perhaps at that very time are contriving and meditating secret strata­gems, how to over-reach or undermine them in those very af­fairs in which they craved their assistance: which is no new piece of Courtship among great ones, that use more flatteries to their friends then Fucasses to their faces; whereas indeed [Page] the one can be call'd no more true charity, then the other true beauty: Holy David was troubled with such Courtiers, Psal. 55.13. Mine equal, my guide, my acquaintance—His words were smoother then butter, and softer then oyl, when war was in his heart, verse 21. Which practice is so far from fervent cha­rity, that 'tis fervent malice and fervent envy.

Others there are, guilty of a more harmlesse sort of chari­ty, that will give nothing but the cheap almes of good words to him that asks & needs out of the chargeableness of the du­ty: like S. James's Eleemosynaries, James 2.16. that say to the naked and to the hungry, be ye warmed, and be ye filled, but neither give food nor raiment; alasse what do words profit them? Breath indeed is a cheap dole, but 'tis cold and comfort­lesse, it may cool the naked, but it cannot clothe him: and winde may swell the hungry with a false expectation, but it cannot feed him. There are no words that perform the ends of charity, but his, who spake the word and Israel had bread from Heaven, and garments that were not old by wearing; even the word of him that feeds the Ravens, and clothes the Lilies, by whose Word we live more then by our own bread, Matth. 4.4. Let us therefore love not in word nor in tongue, but in deed, and in truth, 1 John 3.18. In deed, that our charity may be profitable, and in truth, that our charity may be sin­cere and fervent. Therefore away in the second place with the comfortlesse charity of the Tongue.

Thirdly, if true charity must be fervent, Away with the 3 extended charity of the Hand, the charity of Scribes and Pha­risees that give onely to be seen of men; who although many a poor soul may have been refreshed by their Almes, & clothed in their Liveries, and recovered by their Physick; yet at the last account they will find, they had as good never have given at all, as have given at the sound of a Trumpet for vain-glory and applause, without any true sincere charity in their soules. [...]ar be it from me to speak against the poor mans interest; God knowes he lives in hunger and rags, notwithstanding all [...]e incomes of charity, yea, though we take in those also which [...]portunity or custome, which pride or vain-glory, or any other [...]arisaical motives of beneficence may bring into the poor [Page] mans Store-house. I onely tell the rich the best way to hus­band their charity, and that they may at the same rate, pur­chase to their own hearts and consciences, the true satisfacti­on of Christian and religious benefactours, as they now give to buy onely the ayre of a good name and the vain reputation of munificence. It is but onely altering the disposition of the Heart, the Hand hath already learn'd its duty. And unlesse the heart be changed, you may call it vanity and ostentation, but you exceedingly wrong this sweet and spiritual grace of Christianity to call it charity.

And if this seems a mystery and a soloecisme against the com­mon dialect of the World, to deny almes-deeds to be charity, go and learn the meaning of S. Pauls Paradox, 1 Cor. 13.3. That a man may give all his goods to feed the poor, and yet have no charity: Judges 4. Or what think you of Jaels kindnesse to Sisera? who brings her Milk and Butter in a Lordly D [...]sh to the faint and the weary Captain, and gives him house and harbour, entertainment, and lodging; if we did not see the Nail and the Hammer we should be ready enough to call this pure com­passion: but when we read of the fatal effect of this kindnesse, how should we wrong the integrity and simplicity of this lovely grace, to give to such usages the name of charity? And when I consider how many Jaels favours are bestowed in the World, only upon a designe to work in Men the greater con­fidence of their fidelity, that so they might destroy with the greater assurance and advantage, I cannot but think it high time to preach up the charity of the heart: and to tell you that the liberality of the hand alone, is nothing but the price of hypocrisie, nay, perhaps, it may be the very pretexts of trea­chery, a piece of charity which the Devil practised, who had good nature enough to offer Christ the glories of the world, when he suffered hunger and solitude in the waste wildernesse: and the same foul spirit that once thought to make Job curse God by Taking, Iob 1.11. Chap. 2.5. now tryes whether he can make our Saviour blesse the Devil by Giving. And even such, and no other, are the deceitful charities of the Hand, where the Heart is not sincere and upright: and thus much for reprehension.

Ʋse 2 Now in one word of Exhortation; if Charity must bee fer­vent, [Page 31] Bee yee then [...], kindly affectioned one towards ano­ther with brotherly love; Rom. 12. rest not in the cold formalities of vulgar freindship, nor in the outward complements, or uncertain offices of Love; but let your hearts erne over your brothers necessities, and fellow-feele in all their miseries: doutless Reli­gion makes Charity a very secret and mentall grace, when it's call'd in Scripture by the name of Bowels, Col 3.12. Put on therefore (as the elect of God holy and beloved,) Bowels of mercy: and in another place, to shew us whence every outward act of Charity should proceed, the denyall of assistance to the poor and needy is called a shutting up of our Bowels. 1 Joh. 3.17. Whoso hath this worlds good, and seeth his brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? the holy Ghost in this place takes no notice of any of those equivocal productions of Charity, which may proceed either from custome, importunity or vain-glory; account­ing no ourward office of Love worth naming, but what pro­ceeds from open bowels, that is, from a Christian tender compas­sion of our Brethrens needs. If yee wil but change the name and call Charity, Love; you will soon see the necessity of the heart in this duty: love being an affection ever naturally fixed and seated there; and it is as improper for men to love with their hands, or to love with their tongues, as it is to see with their ears, or hear with their eyes. Which secret and sacred seat of this divine grace, the holy Apostle evidently discovers, 1 Tim. 1.5. Where hee calls it Charity out of a pure heart, a good Conscience and faith unfained: Outward offices of love, where they are found alone, are but Charity's out of uncleane hands, but the true Apostolical Christian Love, is Charity out of a prue heart: Excellently expressed by God, Isa. 58.10. where he calls it a drawing out of the soul to the hungry; it is not so much a drawing out of our treasures, our cruise, and our Barrel, but wee must set our souls on broach, and draw out even the secret compassions, and ernings of our own bowells over the necessities of our needy brethren; and by this means how slender and narrow soever thy share is of the good things of this World, thou shalt discover a rich fountain of Love, suf­ficient to answer all the necessities of thy brethren; for where­as [Page] treasures may bee exhausted, and the cruise may fail, and the barrell cease, but the overflowing Fountain of Christian pitty, and compassion in the good mans heart, shall never bee drawn dry; for so saith the Text, v. 11. If thou draw out thy soul to the hungry, then thou shalt bee as a spring of waters, whose wa­ters fayl not: which leads us to the last construction of [...] protended or lasting Charity.

Which is the third dimension of this grace, to wit, the length of it. True Christian Charity to our brother, doth not live and die with our own ends and interests, it doth not last till our turnes are served, nor cease upon any personal indigni­ties or disobligements, but it is in the Philosophers phrase, pertinax bonitas, Senec. a grace, which as no worldly inducements wrought in us, so no worldly discouragement, can blast, but it is [...], lasting and perpetual Charity; which constru­ction of the word, I need not crave aide of profane Authors to justifie, though Suidas and others frequently use it for jugis and assiduus; but I can give you express Scripture for it, Act. 12.5. Peter was kept in Prison, and [...], &c. it is not translated fervent prayer, But Prayer without cea­sing was made by the Church to God for him: and if [...] bee Prayer without ceasing, surely [...] may bee translated, as well, Charity without ceasing, not concluded by our own interests or our Brothers discourtesies, but it ought to bee a perpetual and a durable duty, like our Saviours, who when he loves us once, hee loves us unto the end, Ioh. 13.10.

1 The cause of all the dissolutions or corruptions of natural bo­dies ariseth from the fighting and victory of contrary princi­ples, which is the reason we say in Philosophy, That God who is a simple being must needs be Eternal. Now though na­tural charity like natural bodies, is destroy'd by contraries, by an unworthy reproach, or an ungrateful return, or an uncivil affront, or any other personal injury; yet that charity which is a Christian grace, is exercis'd and improv'd by such tryals; it can take pleasure in reproaches, and joy in persecutions; it can love enemies, and blesse persecutors, and pray for the spight­ful and malicious [...], and therefore the next word is [...], 1 Cor. 13.7, 8. It suffereth All [Page 33] things, it endureth All things, and therefore it followes, Cha­rity never faileth: and how can we imagine that any thing can destroy that which even Enemies improve.

But secondly God and Nature seem to have conspired to 2 make this grace perpetuall; In differences of Religions we say Nulli sunt taliter discrepantes, &c. No Men are of such diffe­rent opinions, but they agree in some common principles, out of which arguments may be drawn to bring all at last to unity of judgement in the same truth. Thus the Christian and the Atheist agree in the Book of Nature; the Christian and the Jew in the Old Testament, and the Reformed Christian and the Papist in the New Testament: and so long as there is a Third thing wherein they agree, there is at least a possibility of union. Even after the same manner hath God provided for the working and perpetuating the unity of affections by this grace of charity; in as much as there cannot be any sort of people of such an alienated estate from us, but there is some Relation in which they agree with us, and so long as any rela­tion continues, even so long our love must endure.

But thou wilt say 'tis true, such or such an one was once my Brother in sincere and holy profession, but now he hath broke that relation and turned prophane and dissolute: yet love him still, for he is thy Brother-Protestant: Nay, but he hath fur­ther Apostatiz'd even to Papal superstition, and so hath bro­ken that Relation also; yes, love him still, for he is yet thy Brother-Christian: Nay, but he is as bad as bad may be, he is degenerated into plain Atheism, and so hath violated all Relations; yes, love him still, for he is yet thy Brother-Crea­ture, nay, thy Brother-Man, and hath more of the lineaments and image of God in him then all the unreasonable creatures of the world besides; and whatsoever is of God in him, even in that he is thy Brother, and in that the fit Object of thy charity.

This argument is excellently pursued by the Stoick, [...], as every thing, so every person hath two handles, or two capacities; and if thy charity cannot lay hold on the one, yet may it easily on the other: as for instance, saith he, Thy Brother hath injured thee; in this case do not [Page 34] take him in that relation as he hath wronged thee, [...], for thus (as we say in our English phrase) thou takest the Pitcher by the wrong ear, & thy Brother in that capacity in which thou canst not bear him, [...], but rather under this relation as he is thy Brother, born of the same Mother, nursed with the same Milk, disciplined in the same family, [...], &c. and so shalt thou receive him in that capacity in which thy charity will well bear him.

But Thirdly true charity is durable, because it hath the dis­cerning faculty to distinguish between the person and the fact: so that all disobligements that are committed against love, are received, not as the effects of the person, but of his evil dispo­sition, and proceeding not from his nature, but from the cor­ruption of his nature: By which meanes all the provocations offered against the endeerments of charity, are received as extrinsick to that relation in which we love our Brother, and therefore can do no prejudice, nor offer any violence to the in­tegrity or constancy of this affection.

Marc. Anton. 18. Sect. 11.Which was a consideration that served to pacifie the passi­ons of a Heathen Emperour under the ungrateful and perverse usages of evil Men, when he considered that they had such depraved apprehensions of good and evil, of pleasures and grief, of honour and ignominy, of life and death, [...], I shall not wonder (saith he) nor think it a strange thing, if such a man commits such evil actions, to wit, of injustice or violence, of intemperance or riot, of indulgence or pusillanimity, [...], Its a shame for a man to be affected with wonder and amazement to see a Fig-tree bring forth figs: [...], and 'tis no lesse shame for a Physician or a Pilot to be amazed, when the one meets with Feavours, and the other with stormes. And even thus if we do but consider that the disobligements of charity are no other then the necessary effects of Mens evil dispositions, and that such corrupt affections do as naturally bring forth such fruit, as the Fig-tree doth Figs, we shall finde little cause to be angry with our Brother: But like good [Page 35] Physicians, we shall respect and love the person whilest we seek to cure his disease: and like good Pilots in a Tempest, we shall not fret at the cause, but shall consider how to bear up our selves with meeknesse, wisdom, and security under it: and by this meanes our charity towards our Brethren will be­come very constant and durable. Which is much according to our Saviours doctrine, Luke 17.4. who teacheth us, that though our Brothers behaviour be never so unworthy towards us, yet we must continue to love and forgive, even as often as he offends. But if we once begin to stint our affection, and come to S. Peters seven times, Matth. 18.21. it is an evident signe that our love is but moral, or rather base and mercenary; and not that noble, free, and generous grace of Christian cha­rity in the Text, for that is [...] a protended and a du­rable Grace.

And thus have we finished the Third part of our Text, the Qualification of the duty, shewing you out of this one word [...] both the extension, intension and protension of Christian Charity.

The Fourth and Last particular, is the Reciprocation of the duty [...] Among your selves: The Love of Gods chil­dren is no single solitary act, but it consists in returnes and mutu­al commerces: Let us love one another. 1 John 4.7. Bee kindly affectioned one to another, Rom. 12.10. This is the message that we heard from the beginning, that we should love one another: 1 John 3.11. and so again v. 23. and indeed, where is not re­ciprocation required where ever the holy Ghost treats upon this subject of Love? The Apostle calls it Col. 3.14. The Bond of perfection, even such a bond that knits the whole world to­gether, and the world to God; with whom wee cannot say wherein a reciprocation is allowable, but only in Love; If hee chastiseth us, we are humbled, and reformed; if he loads us with his blessings, we prayse and give thanks; if hee Threatens, wee tremble; if he commands, we obey,; But if he loves us, he desires nothing more, then that we should love him again. And as is our love to God, even such should bee our love to our neigh­bours, ever answered and cherished with gratefull reciprocal returnes: God hath not placed us in Societies, like stones in a [Page 36] heap, where there is nothing but reservedness and confusion; but like coals upon a well-built Fire, not that we should re­tain a churlish, stupid and reserved morosity, to our brethren, and be no more communicative then senseless stones; but the fervency of our Charity should help to enkindle the same affe­ction in our brethren, and so conspire into one glorious flame of divine love. Never say, that some men are not combustible by this holy fire, through the churlishness of their dispositions, and the uncompliance of their natures, whom no kindness can win, nor courtesies oblige; but follow Seneca's counsell, and try the event, cinge ingratum Beneficiis, ut quocun (que) se vertit memoriam tui fugiens, ibi te videat: besiege such a one round with favours and instances of Love, if one courtesy wil not gain him, try a Second, and a Third and fourth, till thou hast so beset him with the testimonies of thy love, that hee shall bee able to turn himself no wayes from thee, but even there hee shall find thee. Et vincit malos pertinax bonitas, and thou shalt find that a resolute obstinate goodness, wil at last overcome the most perverse di­sposition: Methinks the holy Apostle gives us the very same encouragement under the same allusion, Rom. 12.20. If thy enemy hunger, feed him, if he thirst, give him drink, for in so do­ing, thou shalt heap coals of fire upon his head (that is) in the sence of some Expositors, by multiplying acts of kindness upon thy adversary, thou shalt at the last enkindle in him the same kind affection towards thee, as thou hast towards him, and so mutually conspire in this holy flame of love.

But stay a while, methinks [...] speaks more then a bare reciprocation; and rather exhorts us to an Especial and Appro­priate reciprocation; Before, to wit, in the 3. verse, the Apo­stle spake of their conversation, in times past among the Gen­tiles, when they walked in lasciviousness, lusts, excess of Wine, &c. but here hee speaks of them, as received in to the faith of Christ, and admitted into the Church of God, and now bee sure you have Charity among your selves; Sons of the same Fa­ther, members of the same Church, sprinkled with the same Baptisme, nurs'd by the same M nistery, sucking the milke of the same Word, sanctified by the same Spirit, saved by the same IESUS; Bee sure have Charity among your selves: With the [Page 37] world, Rom. 12.18. It comes in with an If it bee possible, and as much as in you lies: but as to the holy Church of God, with­out any If's at all, bee sure, and Above all things have Charity among your selves.

Gods Church and People next and immediately under God himself, are the highest and most precious interest in the world; And as for the preservation and good of the common beeing of nature, the God of nature hath ordered, that every single b [...] ­ing, shall upon occasion forsake its own proper inclination for the benefit of the natural Universe: so in a higher degree, to shew the prerogative of the sacred body of Saints in the region of Religion, God hath made even the Lawes of common Nature, to bee superseded for their behoof and service; Thus did hee when hee made the Rock flow, the Sun return, The Sea divide, the fire not to burn, the Lions not to devour, the Viper not to sting, and many instances of the like nature to shew us, how even by the institution and secret instinct from God, the mere sensitive and inanimate Creatures, do with all readiness forsake their own natures and inclinations, to love and serve the more sacred Interest of Gods Church and People: And shall the Rock give water to Israel? and shall wee, more obdurate then Rocks, deny a cup of cold water to one of Christs Disciples? Shall the raging Seas bee a wall and Bulwark of protection to Gods People? and shall Torrentes Belial, the flood of wicked men betray & overwhelm them? Shal the savage Lions be a guard to Gods Daniels? and shal more cruel man devour them? what a strange, wild, savage Creature is this Beast call'd man? that is less concern'd in the good and welfare of Gods Church and People, then either Rocks, or Seas, or Lions.

I find St. Paul, Philem. 12. call Onesimus (Pbilemons servant) his own Bowels, and even such is every Christian to his Chri­stian Brother in the womb of Gods Church, and therefore un­charitable divisions among such brethren, are no better then spiritual convulsions in our own Bowels, which many times prove as mortall, as painful Diseases, even to the ruine of that Church that endures them: I am not come hither to bee an unwelcom Prophet in a day of gladness; I shall only tell you what I find in the Gospel, Matt. 24.12. where one great signe of the de­struction [Page 38] of the Temple, is the coldness of Charity, The love of many shall wax cold; and truly, I know not a more sad fatall presage of the danger of Religion, and downfall of a Church, then the unnatulal fomenting of Schismes, Factions, and animosities between Brethren of the same faith and profession; when these things come to pass, then down goes the Temple, The sincere pro­fession of Godliness troden under-foot, and Religion made no o­ther use of, but to engage Parties, and give names to factions.

Wherefore to conclude all, if wee bear good will to Sion, if wee tender the honor of God, or welfare of Religion, or the Peace and quiet of our own souls, let us pursue with all holy and devout Zeal, after this grace of Christian Charity (if it bee possible) with all men; but above all things, amongst our selves. And then what ever our corporal provisions shall this day bee, it is this holy Love that will bee our good Cheer. Whereby our Feast wil deserve the same Encomium which Hugo de San­cto Victore gives of the Feast of a good Conscience; It wil bee Titulus Religionis, Templum Solomonis, Ager Benedictionis, Hor­tus deliciarum, gaudium Angelorum, Arca foederis, Aula Dei, & Habitaculum Spiritus Sancti. Hugo Victor. de Anima. lib. 3. cap. 11. It will bee as the Title and prospect of Religion, the Temple of Solomon, the Field of Blessing, the Garden of Delights, the joy of Angels, the Ark of the Cove­nant, the Court of God, and the habitation of the holy Spirit; unto whom with the Father and the Son bee ascribed all honor, glo­ry and Praise, Obedience and adoration, now, and for ever­more. Amen.